Between Heathenism and Christianity: Being a translation of Seneca's De Providentia, and Plutarch's De sera numinis vindicta, together with notes, additional extracts from these writers and two essays on Graeco-Roman life in the first century after Christ.Plutarch
Religion
Between Heathenism and Christianity: Being a translation of Seneca's De Providentia, and Plutarch's De sera numinis vindicta, together with notes, additional extracts from these writers and two essays on Graeco-Roman life in the first century after Christ.
Plutarch
Ethics -- Greece; Ethics -- History; Stoics
dragon), not as some say, because, after he had been an excellent king
he became a cruel and ruthless tyrant, but for the opposite reason,
namely, that after having been unjust and merciless he turned out to be
gentle and kindly, when he had got into power. If this is not certain,
we know, at least, that Gelo and Hiero, both Sicilians, and Peisistratus
the son of Hippokrates, all men who had put themselves at the head of
affairs by base methods, used their power for the furtherance of
virtuous ends; and though they had attained power illegally, they
nevertheless became just and popular rulers. They promoted good order
and the cultivation of the soil; made temperate and industrious citizens
out of men who had been gossipers and idlers; and Gelo, after fighting
bravely and defeating the Carthaginians in a great battle, would not
make the peace with them which they sued for until they had pledged
themselves to cease from sacrificing their children to Kronos. In
Megalopolis, Lydiades was a usurper; but when at the height of his power
a change came over him and, having conceived a loathing for iniquity, he
gave a constitution to the citizens, then in a battle with the enemies
of his country met a glorious death. If some one had slain the usurper
Miltiades in the Chersonesus, or had prosecuted Kimon for incest with
his sister, or had driven Themistocles from the city by an indictment,
when he was indulging in drunken revelries and insulting people in the
market place, as was afterwards done with Alkibiades, would we not have
lost the heroes of Marathon, of the Eurymedon and fair Artemisium,
‘where the sons of the Athenians laid the glorious corner-stone of
liberty?’ Men cast in a large mold neither do anything in a small way,
nor do the vehemence and energy of their titanic natures suffer them to
be inactive; but they are tossed to and fro like a ship on the waves
until they settle down into a fixed and well-grounded character. Just as
a person who was ignorant of agriculture would not take a fancy to land,
if he saw it overgrown with weeds and brambles, full of wild animals,
running water and marshes; while to one who has learned to discriminate
and to judge, these very things show the strength and goodness of the
soil; so men cast in a large mold commit irregularities and follies—men
whose volcanic and vehement natures we cannot endure, and think they
ought to be cut off or kept in check. But the better judge, he who in
spite of these things discerns innate worth and nobility, waits until
age and maturity become the co-workers of reason and virtue, when nature
shall bring forth her proper fruit.”
Public-domain text, read in full here on John Shaqi.
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